So was fulfilled what was spoken through the prophet:This phrase indicates the fulfillment of Old Testament prophecy, emphasizing the continuity between the Old and New Testaments. The use of prophecy fulfillment is a common theme in Matthew, highlighting Jesus as the Messiah. The prophet referred to here is likely Asaph, as the quotation is from
Psalm 78:2. This connection underscores the divine inspiration and authority of Jesus' teachings.
I will open My mouth in parables;
Parables are a teaching method used by Jesus to convey deep spiritual truths through simple stories. This approach was both a fulfillment of prophecy and a strategic method to reveal truths to those willing to understand while concealing them from those who were not receptive. Parables engage listeners, prompting them to reflect and discern the underlying message. This method aligns with the wisdom literature of the Old Testament, where understanding is granted to those who seek it earnestly.
I will utter things hidden since the foundation of the world.
This phrase suggests that Jesus' teachings reveal divine mysteries and truths that have been concealed since creation. It implies that the parables contain insights into God's kingdom and His redemptive plan, which were not fully disclosed in previous revelations. This aligns with the concept of progressive revelation, where God's plan is gradually unveiled throughout biblical history. The "foundation of the world" indicates the eternal nature of these truths, rooted in God's sovereign design and purpose.
Persons / Places / Events
1.
Jesus ChristThe central figure in the Gospel of Matthew, who is teaching the crowds using parables.
2.
The ProphetRefers to Asaph, the author of
Psalm 78, which is quoted in this verse.
3.
The CrowdsThe people who gathered to hear Jesus teach, representing a diverse group seeking understanding.
4.
The DisciplesFollowers of Jesus who often received deeper explanations of His teachings.
5.
The Foundation of the WorldA phrase indicating the beginning of creation, emphasizing the timeless nature of God's truths.
Teaching Points
The Purpose of ParablesJesus uses parables to reveal deep spiritual truths in a way that challenges listeners to seek understanding and discernment.
Fulfillment of ProphecyJesus' use of parables fulfills Old Testament prophecy, demonstrating the continuity and reliability of God's Word.
Hidden Truths RevealedThe mysteries of God's kingdom, once hidden, are now revealed through Christ, inviting believers to explore and understand them.
Spiritual ReceptivityThe ability to understand parables depends on one's openness to the Holy Spirit and willingness to seek God's wisdom.
Engagement with ScriptureBelievers are encouraged to delve into the Word, seeking the deeper meanings and applications of Jesus' teachings.
Lists and Questions
Top 10 Lessons from Matthew 13
Will the merciful receive mercy?
Why does Paul focus on faith over Jesus' actual teachings?
What is the identity of the Holy Spirit?
What does studying the Bible precept upon precept mean?(35)
I will open my mouth in parables.--The quotation illustrates, much in the same way as those in 8:17, 12:17, St. Matthew's peculiar way of dealing with the prophetic language of the Old Testament. He found the word "parable" at the opening of a Psalm (
Psalm 78:2). The Psalm itself was in no sense predictive, but simply an historical survey of God's dealings with Israel from the days of the Exodus to those of David. But the occurrence of the word was enough for him. Here was One whose form of teaching answered to that which the Psalmist had described, who might claim the Psalmist's words as His own; and excluding, as he did, the idea of chance from all such coincidences, he could use even here the familiar formula, "that it might be fulfilled."
A remarkable various-reading gives, "by Esaias the prophet." It is found in the Sinaitic MS., and had been used before the time of Jerome by a heathen writer (Porphyry) as a proof of St. Matthew's ignorance. Old as it is, however, there is no reason for receiving it as the original reading. The mistake was probably that of a transcriber, misled by the word "prophet," and writing the name after the precedent ofMatthew 8:17;Matthew 12:17. If the mistake had been St. Matthew's, it would stand on the same footing as the substitution of Jeremiah for Zechariah inMatthew 27:9. The Psalm is assigned by the superscription to the authorship of Asaph.
Verse 35. -
That it might be fulfilled (
Matthew 1:22, note)
which was spoken by (
through, Revised Version;
Matthew 1:22, note)
the prophet; rather,
Isaiah the prophet, according to the margin of Westcott and Hort, on the evidence of the original hand of the Sinaitic and a few cursive manuscripts, the Rushworth Latin Gospels, a manuscript of the AEthiopic Version, the Clementine Homilies, Porphyry as quoted by Jerome, and remarks by Eusebius. Dr. Herr ('Appendix') writes, "It is difficult not to think
Ἠσαίου genuine. There was a strong temptation to omit it (cf. 27:9; Mc. Mark 1:2); and, though its insertion might be accounted for by an impulse to supply the name of the best known prophet, the evidence of the actual operation of such an impulse is much more trifling than might have been anticipated .... The erroneous introduction of Isaiah's name is limited to two passages, and in each case to a single Latin manuscript." If it be genuine, it is a parallel case to the reading "Jeremiah" instead of "Zechariah" in
Matthew 27:9, for which no satisfactory explanation has yet been suggested. A simple error of memory (cf. Alford) on the part of one who shows himself so well acquainted with Hebrew customs and modes of thought as our evangelist does, is perhaps the most improbable of all solutions. Possibly, just as there were summaries of legal maxims current in our Lord's time (cf.
Matthew 5:21, note), so there were in Hebrew-Christian circles well known sets of quotations from the Old Testament, which were not expressly divided one from another (cf.
Romans 3:10-18), and which were ferreted
to under the name of the author of the best known passage. (Observe that this would distinguish these summaries from liturgical quotations.) Thus Zechariah's mention of the potter (
Zechariah 11:13) was placed in connexion with Jeremiah's visit to the potter's house, and with his warning of the possible rejection of Israel (
Jeremiah 18:1-6; cf. 19:1-11); cf. further Pusey's remarks on the passage in Zechariah, and
Psalm 78:2 (or perhaps 1-3), where Israel is bid listen to the lessons derived from their ancestors' behaviour, with the warning in
Isaiah 6:9, 10 (cf. our vers. 34, 35 with ver. 14). We have an example of a similar connexion of passages in
Mark 1:2, 3, where
Malachi 3:1 is closely joined to
Isaiah 40:3. Observe that if St. Mark had copied his source (
ex hypothesi) to the end of the quotation from Malachi, and for some reason omitted the next quotation, he might very easily have still retained the name "Isaiah" with which he introduces his double quotation. Had he done so, we should have had another parallel to our present verse and
Matthew 27:9.
The prophet. If "Isaiah" be not genuine, this refers to "Asaph the seer" (
2 Chronicles 29:30), who was the recognized author of the psalm. So David is called "a prophet" in
Acts 2:30.
Saying, I will open my mouth (
Matthew 5:2, note)
in parables; I will utter things which have been kept secret from the foundation of the world. From
Psalm 78:1, 2. The first clause of the quotation is verbally the same as the LXX., and fairly represents the meaning of the original (
אפתחה במשל פי). The second clause is different from the LXX., the first verb being a literal translation from the Hebrew, and the rest a paraphrase.
I will utter (
ἐρεύξομαι:
אביעה): so the LXX. in
Psalm 19:2; and cf.
Psalm 119:171;
Psalm 145:7. Things which have been
kept secret (
κεκρυμμένα); but the Hebrew is
חידות,
i.e. "enigmatical sayings."
From the foundation of the world.Ἀπὸ καταβολῆς, for
κόσμου of the Received Text must be omitted. But the Hebrew
מני קדם (
i.e. "from of old") hardly, in the context of the psalm, refers further back than the be ginning of the national history of Israel, when the Israelites came out of Egypt. "Asaph... here recounts to the people their history from that Egyptaeo-Sinaitic age of yore to which Israel's national indepen dence and specific position in relation to the rest of the world goes back He will set forth the history of the fathers after the manner of a parable and riddle, so that it may become as a parable,
i.e. a didactic history, and its events as marks of interrogation and nota benes to the present age" (Delitzsch). What, however, is the exact connexion of thought in the gospel between the passage as it stands, and its context? The first clause evidently corresponds in meaning to ver. 34; Christ fulfils in a fresh sense the expression of the psalmist by speaking in parables (
vide infra). But the second clause brings in a different thought, not found, save very indirectly, in ver. 34, namely, that Christ utters things that be fore were always hidden. What does the evangelist mean by this second clause?
(1) Truths never before revealed have now been revealed by Christ's parables, especially by those two which have just been related. For in these it has been affirmed that outsiders,i.e. those belonging to other nations than the Jewish nation, shall seek the protection of the kingdom of heaven, and also that the whole world, including, therefore, these Gentile nations, shall become permeated with its principles. It may well be thought that the clause refers to the announcement of these great truths.
(2) This interpretation, however, if taken alone, is not enough. For the evangelist is not speaking of Christ revealing truths to men generally. On the contrary, he says that Christ does not reveal them to the multi tudes, but to his disciples (cf. ver. 10,sqq.) - a contrast which the emphatic language of ver. 34 (τοῖς ὄχλοις αὐτοῖς) would probably suggest, even though it is not expressly mentioned. It is, therefore, likely that it was this latter fact to which the evangelist specially wished to refer by his quotation of the second clause. Hence, to make his meaning clearer, he has modified its language. As he quotes it, not merely "enigmatical sayings," but "things hidden" (and that from the foundation of the world) are uttered by Christ; but these are now no longer "hidden" to those to whom he speaks them. This complete meaning of the clause - revelation to his disciples of truths before hidden - corresponds to the idea ofμυστήριον in ver. 11 (where see note) and in St. Paul (cf. especiallyRomans 16:25), and is merely another side of St. Mark's phrase, "Privately to his own disciples he expounded all things" (cf.supra, vers. 16, 17). It is also possible thatκεκρυμμένα, which is not merely negative, so as to mean "unrevealed," but implies a positive concealment, includes a reference to the thought ofἔκρυψας inMatthew 11:25, that God purposely hid these truths from those who were morally unfit to receive them. These, indeed, belonged in general to the times before Christ came, but also "the multitudes" came under this category. If it be asked - What is the relation of the quotation in its context here to the verse in its original context? the easiest answer is that it is only superficial, that the "accidental" employment by the psalmist of the word "parable" was the only reason why the evangelist made the quotation. Yet it may not be quite so; for there was a real similarity between the psalmist teaching his contemporaries by history and Christ teaching his contemporaries by truths couched in narrative form. May we not go even further, and say that in both cases the message was, generally speaking, refused, though in both a remnant of those who heard it were saved (cf alsoIsaiah 6:9-13;vide supra)?
Parallel Commentaries ...
Greek
Soὅπως(hopōs)Conjunction
Strong's 3704:From hos and pos; what(-ever) how, i.e. In the manner that (as adverb or conjunction of coincidence, intentional or actual).was fulfilledπληρωθῇ(plērōthē)Verb - Aorist Subjunctive Passive - 3rd Person Singular
Strong's 4137:From pleres; to make replete, i.e. to cram, level up, or to furnish, satisfy, execute, finish, verify, etc.whatτὸ(to)Article - Nominative Neuter Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.was spokenῥηθὲν(rhēthen)Verb - Aorist Participle Passive - Nominative Neuter Singular
Strong's 2046:Probably a fuller form of rheo; an alternate for epo in certain tenses; to utter, i.e. Speak or say.throughδιὰ(dia)Preposition
Strong's 1223:A primary preposition denoting the channel of an act; through.theτοῦ(tou)Article - Genitive Masculine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.prophet:προφήτου(prophētou)Noun - Genitive Masculine Singular
Strong's 4396:From a compound of pro and phemi; a foreteller; by analogy, an inspired speaker; by extension, a poet.“I will openἈνοίξω(Anoixō)Verb - Future Indicative Active - 1st Person Singular
Strong's 455:To open. From ana and oigo; to open up.Myμου(mou)Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's 1473:I, the first-person pronoun. A primary pronoun of the first person I.mouthστόμα(stoma)Noun - Accusative Neuter Singular
Strong's 4750:The mouth, speech, eloquence in speech, the point of a sword.inἐν(en)Preposition
Strong's 1722:In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.parables;παραβολαῖς(parabolais)Noun - Dative Feminine Plural
Strong's 3850:From paraballo; a similitude, i.e. fictitious narrative, apothegm or adage.I will utterἐρεύξομαι(ereuxomai)Verb - Future Indicative Middle - 1st Person Singular
Strong's 2044:(lit: I belch forth, hence) I utter, declare. Of uncertain affinity; to belch, i.e. to speak out.things hiddenκεκρυμμένα(kekrymmena)Verb - Perfect Participle Middle or Passive - Accusative Neuter Plural
Strong's 2928:To hide, conceal, lay up. A primary verb; to conceal.sinceἀπὸ(apo)Preposition
Strong's 575:From, away from. A primary particle; 'off, ' i.e. Away, in various senses.[the] foundationκαταβολῆς(katabolēs)Noun - Genitive Feminine Singular
Strong's 2602:From kataballo; a deposition, i.e. Founding; figuratively, conception.[of the] world.”κόσμου(kosmou)Noun - Genitive Masculine Singular
Strong's 2889:Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally).
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NT Gospels: Matthew 13:35 That it might be fulfilled which was (Matt. Mat Mt) 
